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ifotm&atton  Atones  to  ^apptnegsi 
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The  Eight  Pillars  of   Prosperity 

From  Poverty  to  Power 

All  These  Things  Added 

Byways  of  Blessedness 

The  Life  Triumphant 

Above  Life's  Turmoil 

The  Mastery  of  Destiny 

As  a  Man  Thinketh 

Out  From  the  Heart 

Through  the  Gate  of  Good 

From  Passion  to  Peace 


King  of  Mind,  Body,  and 

Poems  of  Peace 

Light  on  Life's  Difficulties 

Foundation  Stones  to  Happiness 
and  Success 

Meditations:  A  Year  Book 















Published  September,   1913 


More  Good  is  the  recompense  of  Good  ,• 
More  Virtue  is  the  reward  of  Virtue  j 
More  capacity  is  the  crown  of  Use, 
In  Goodness y  Virtue ,  and  the  wise  use  of  all 

our  powers  is  all  happiness* 
Other  forms  of  happiness  are fleeting, 
But  this  abides,  and  does  not  pass  away. 


HOW  does  a  man  begin  the  building 
of  a  house?  He  first  secures  a  plan 
of  the  proposed  edifice,  and  then  proceeds 
to  build  according  to  the  plan,  scrupulously 
following  it  in  every  detail,  beginning  with 
the  foundation.  Should  he  neglect  the  be- 
ginning— the  beginning  on  a  mathematical 
plan — his  labor  would  be  wasted,  and  his 
building,  should  it  reach  completion  with- 
out tumbling  to  pieces,  would  be  insecure 
and  worthless.  The  same  law  holds  good 
in  any  important  work:  the  right  begin- 
ning and  first  essential  is  a  definite  mental 
plan  on  which  to  build. 

Nature  will  have  no  slipshod  work,  no 
slovenliness,  and  she  annihilates  confusion, 
or  rather,  confusion  is  in  itself  annihilated. 
Order,  definiteness,  purpose,  eternally  pre- 
vail, and  he  who  in  his  operations  ignores 
[  vii  ] 


these  mathematical  elements  at  once  de- 
prives himself  of  substantiality,  complete- 
ness, happiness,  and  success. 

James  Allen 


This  is  one  of  the  last  manuscripts  written 
by  James  Allen.  Like  all  his  works  it 
is  eminently  practical.  He  never  wrote 
theories,  or  for  the  sake  of  writing;  but  he 
wrote  when  he  had  a  message,  and  it  be- 
came a  message  only  when  he  had  lived  it 
out  in  his  own  life,  and  knew  that  it  wras 
good.  Thus  he  wrote  facts,  which  he  had 
proven  by  practice. 

To  live  out  the  teaching  of  this  book 
faithfully  in  every  detail  of  life  will  lead 
one  to  more  than  happiness  and  success — 
even  to  Blessedness,  Satisfaction,  and  Peace. 

Lily  L.   Allen 


Ilfracombe,  England 

[  v"i  ] 










fttS&t  Principle* 

Cttgijt  Principle* 

IT  is  wise  to  know  what  comes  first,  and 
what  to  do  first  To  begin  anything  in 
the  middle  or  at  the  end  is  to  make  a  mud- 
dle of  it  The  athlete  who  began  by  break- 
ing the  tape  would  not  receive  the  prize. 
He  must  begin  by  facing  the  starter  and  toe- 
ing the  mark,  and  even  then  a  good  start  is 
important  if  he  is  to  win,  The  pupil  does 
not  begin  with  algebra  and  literature,  but 
with  counting  and  A  B  C.  So  in  life- — the 
business  men  who  begin  at  the  bottom, 
achieve  the  more  enduring  success ;  and  the 
religious  men  who  reach  the  highest  heights 
of  spiritual  knowledge  and  wisdom  are  they 
who  have  stooped  to  serve  a  patient  ap- 
prenticeship to  the  humbler  tasks,  and  have 
not  scorned  the  common  experiences  of  hu- 
manity, or  overlooked  the  lessons  to  be 
learned  from  them. 

The  first  things  in  a  sound  life — and 

[  3  ] 

Jfounbation  g>tont&  to 

therefore  in  a  truly  happy  and  successful 
life — are  right  principles.  Without  right 
principles  to  begin  with,  there  will  be  wrong 
practices  to  follow  with,  and  a  bungled  and 
wretched  life  to  end  with.  All  the  infinite 
variety  of  calculations  which  tabulate  the 
commerce  and  science  of  the  world,  come 
out  of  the  ten  figures;  all  the  hundreds  of 
thousands  of  books  which  constitute  the 
literature  of  the  world,  and  perpetuate  its 
thought  and  genius,  are  built  up  from  the 
twenty-six  letters.  The  greatest  astronomer 
cannot  ignore  the  ten  simple  figures.  The 
profoundest  man  of  genius  cannot  dispense 
with  the  twenty-six  simple  characters.  The 
fundamentals  in  all  things  are  few  and  sim- 
ple; yet  without  them  there  is  no  knowledge 
and  no  achievement.  The  fundamentals — 
the  basic  principles — in  life,  or  true  living, 
are  also  few  and  simple,  and  to  learn  them 
thoroughly,  and  study  how  to  apply  them 
to  all  the  details  of  life,  is  to  avoid  con- 
fusion, and  to  secure  a  substantial  founda- 

[   4   ] 

I&appine**  anb  Success 

tion  for  the  orderly  building  up  of  an  in- 
vincible character  and  a  permanent  success; 
and  to  succeed  in  comprehending  those  prin- 
ciples in  their  innumerable  ramifications  in 
the  labyrinth  of  conduct,  is  to  become  a 
Master  of  Life. 

The  first  principles  in  life  are  principles 
of  conduct.  To  name  them  is  easy.  As 
mere  words  they  are  on  all  men's  lips,  but 
as  fixed  sources  of  action,  admitting  of  no 
compromise,  few  have  learned  them.  In 
this  short  talk  I  will  deal  with  five  only  of 
these  principles.  These  five  are  among  the 
simplest  of  the  root  principles  of  life,  but 
they  are  those  that  come  nearest  to  the 
every-day  life,  for  they  touch  the  artisan, 
the  business  man,  the  householder,  the  citi- 
zen, at  every  point.  Not  one  of  them  can 
be  dispensed  with  but  at  severe  cost,  and  he 
who  perfects  himself  in  their  application 
will  rise  superior  to  many  of  the  troubles 
and  failures  of  life,  and  will  come  into  these 
springs  and  currents  of  thought  which  flow 

[  5] 

Jfounbation  Atones!  to 

harmoniously  toward  the  regions  of  endur- 
ing success.  First  among  these  principles 
is — 

Duty.  A  much-hackneyed  word,  I 
know,  but  it  contains  a  rare  jewel  for  him 
who  will  seek  it  by  assiduous  application. 
The  principle  of  duty  means  strict  ad- 
herence to  one's  own  business,  and  just  as 
strict  non-interference  in  the  business  of 
others.  The  man  who  is  continually  in- 
structing others,  gratis,  how  to  manage  their 
affairs,  is  the  one  who  most  mismanages  his 

Duty  also  means  undivided  attention 
to  the  matter  in  hand,  intelligent  concen- 
tration of  the  mind  on  the  work  to  be  done; 
it  includes  all  that  is  meant  by  thorough- 
ness, exactness,  and  efficiency.  The  details 
of  duties  differ  with  individuals,  and  each 
man  should  know  his  own  duty  better  than 
he  knows  his  neighbor's,  and  better  than 
his  neighbor  knows  his;  but  although  the 
working  details  differ,  the  principle  is  al- 
[  6  ] 

ways  the  same.  Who  has  mastered  the  de- 
mands of  duty? 

Honesty  is  the  next  principle.  It  means 
not  cheating  or  overcharging  another.  It 
involves  the  absence  of  all  trickery,  lying 
and  deception  by  word,  look  or  gesture.  It 
includes  sincerity,  the  saying  what  you 
mean,  and  the  meaning  what  you  say.  It 
scorns  cringing  policy  and  shining  compli- 
ment. It  builds  up  good  reputations,  and 
good  reputations  build  up  good  businesses, 
and  bright  joy  accompanies  well-earned  suc- 
cess. Who  has  scaled  the  heights  of  Hon- 

Economy  is  the  third  principle.  The 
conservation  of  one's  financial  resources  is 
merely  the  vestibule  leading  toward  the 
more  spacious  chambers  of  true  economy. 
It  means,  as  well,  the  husbanding  of  one's 
physical  vitality  and  mental  resources.  It 
demands  the  conservation  of  energy  by  the 
avoidance  of  enervating  self-indulgences 
and  sensual  habits.     It  holds  for  its  fol- 

[  7  ] 

ifounbation  J>tcmeg  to 

lower,  strength,  endurance,  vigilance,  and 
capacity  to  achieve.  It  bestows  great  power 
on  him  who  learns  it  well.  Who  has 
realized  in  all  its  force  the  supreme 
strength  of  Economy? 

Liberality  follows  economy.  It  is  not 
opposed  to  it.  Only  the  man  of  economy 
can  afford  to  be  generous.  The  spendthrift, 
whether  in  money,  vitality,  or  mental  en- 
ergy, wastes  so  much  on  his  own  miserable 
pleasures  as  to  have  none  left  to  bestow 
upon  others.  The  giving  of  money  is  the 
smallest  part  of  liberality.  There  is  a  giv- 
ing of  thoughts,  and  deeds,  and  sympathy, 
the  bestowing  of  good-will,  the  being  gen- 
erous toward  calumniators  and  opponents. 
It  is  a  principle  that  begets  a  noble,  far- 
reaching  influence.  It  brings  loving  friends 
and  stanch  comrades,  and  is  the  foe  of 
loneliness  and  despair.  Who  has  measured 
the  breadth  of  Liberality? 

Self-control  is  the  last  of  these  five 
principles,  yet  the  most  important.  Its 
[   8  ] 

i^appmesK  anb  Success 

neglect  is  the  cause  of  vast  misery,  innumer- 
able failures,  and  tens  of  thousands  of  finan- 
cial, physical,  and  mental  wrecks.  Show  me 
the  business  man  who  loses  his  temper  with 
a  customer  over  some  trivial  matter,  and  I 
will  show  you  a  man  who,  by  that  condition 
of  mind,  is  doomed  to  failure.  If  all  men 
practised  even  the  initial  stages  of  self-con- 
trol, anger,  with  its  consuming  and  destroy- 
ing fire,  would  be  unknown.  The  lessons  of 
patience,  purity,  gentleness,  kindness  and 
steadfastness  which  are  contained  in  the 
principle  of  self-control,  are  slowly  learned 
by  men,  yet  until  they  are  truly  learned,  a 
man's  character  and  success  are  uncertain 
and  insecure.  Where  is  the  man  who  has 
perfected  himself  in  self-control  ?  Wherever 
he  may  be,  he  is  a  Master  indeed. 

The  five  principles  are  five  practices,  five 
avenues  to  achievement,  and  five  sources  of 
knowledge.  It  is  an  old  saying  and  a  good 
rule  that  "Practice  makes  perfect,"  and  he 
who  would  make  his  own  the  wisdom  which 
[  9  ] 

ifounbation  ^tonefi 

is  inherent  in  those  principles,  must  not 
merely  have  them  on  his  lips,  they  must  be 
established  in  his  heart.  To  know  them, 
and  receive  what  they  alone  can  bring,  he 
must  do  them,  and  give  them  out  in  his 

[     IO    ] 

^otmti  Uteetfjob* 

FROM  the  five  foregoing  Right  Prin- 
ciples, when  they  are  truly  appre- 
hended and  practised,  will  issue  Sound 
Methods.  Right  principles  are  manifested 
in  harmonious  action,  and  method  is  to  life 
what  law  is  to  the  universe.  Everywhere 
in  the  universe  there  is  the  harmonious 
adjustment  of  parts,  and  it  is  this  symmetry 
and  harmony  that  reveals  a  cosmos,  as  dis- 
tinguished from  chaos.  So  in  human  life, 
the  difference  between  a  true  life  and  a 
false,  between  one  purposeful  and  effective 
and  one  purposeless  and  weak,  is  one  of 
method.  The  false  life  is  an  incoherent 
jumble  of  thoughts,  passions,  and  actions; 
the  true  life  is  an  orderly  adjustment  of  all 
its  parts.  It  is  all  the  difference  between  a 
mass  of  lumber  and  a  smoothly  working 
efficient  machine.  A  piece  of  machinery  in 
perfect  working  order  is  not  only  a  useful, 

c  13  ] 

JFounbatton  ^>tonti  to 

but  an  admirable  and  attractive  thing;  but 
when  its  parts  are  all  out  of  gear,  and  re- 
fuse to  be  readjusted,  its  usefulness  and  at- 
tractiveness are  gone,  and  it  is  thrown  on 
the  scrap-heap.  Likewise  a  life  perfectly 
adjusted  in  all  its  parts  so  as  to  achieve  the 
highest  point  of  efficiency,  is  not  only  a 
powerful,  but  an  excellent  and  beautiful 
thing;  whereas  a  life  confused,  inconsistent, 
discordant,  is  a  deplorable  exhibition  of 
wasted  energy. 

If  life  is  to  be  truly  lived,  method  must 
enter  into,  and  regulate,  every  detail  of  it, 
as  it  enters  and  regulates  every  detail  of 
the  wondrous  universe  of  which  we  form  a 
part  One  of  the  distinguishing  differences 
between  a  wise  man  and  a  foolish  is,  that 
the  wise  man  pays  careful  attention  to  the 
smallest  things,  while  the  foolish  man  slurs 
over  them,  or  neglects  them  altogether. 
Wisdom  consists  in  maintaining  things  in 
their  right  relations,  in  keeping  all  things, 
the  smallest  as  well  as  the  greatest,  in  their 

[  14  ] 

proper  places  and  times.  To  violate  order 
is  to  produce  confusion  and  discord,  and 
unhappiness  is  but  another  name  for  dis- 

The  good  business  man  knows  that  sys- 
tem is  three  parts  of  success,  and  that  dis- 
order means  failure.  The  wise  man  knows 
that  disciplined,  methodical  living  is  three 
parts  of  happiness,  and  that  looseness  means 
misery.  What  is  a  fool  but  one  who  thinks 
carelessly,  acts  rashly  and  lives  loosely? 
What  is  a  wise  man  but  one  who  thinks 
carefully,  acts  calmly,  and  lives  consistently ! 

The  true  method  does  not  end  with  the 
orderly  arrangement  of  the  material  things 
and  external  relations  of  life;  this  is  but  its 
beginning;  it  enters  into  the  adjustment  of 
the  mind — the  discipline  of  the  passions,  the 
elimination  and  choice  of  words  in  speech, 
the  logical  arrangement  of  the  thoughts, 
and  the  selection  of  right  actions. 

To  achieve  a  life  rendered  sound,  suc- 
cessful, and  sweet  by  the  pursuance  of  sound 

c  15  ] 

JFountmtion  ^toncfi  to 

methods,  one  must  begin,  not  by  neglect  of 
the  little  every-day  things,  but  by  assiduous 
attention  to  them.  Thus  the  hour  of  ris- 
ing is  important,  and  its  regularity  signifi- 
cant; as  also  are  the  time  of  retiring  to  rest, 
and  the  number  of  hours  given  to  sleep. 
Between  the  regularity  and  irregularity  of 
meals,  and  the  care  and  carelessness  with 
which  they  are  eaten,  is  all  the  difference 
between  a  good  and  bad  digestion  (with  all 
that  this  implies)  and  an  irritable  or  com- 
fortable frame  of  mind,  with  its  train  of 
good  or  bad  consequences,  for,  attaching 
to  these  meal-times  and  meal-ways  are  mat- 
ters of  both  physiological  and  psychological 
significance.  The  due  division  of  hours  for 
business  and  for  play,  not  confusing  the 
two,  the  orderly  fitting  in  of  all  the  details 
of  one's  business,  times  for  solitude,  for 
silent  thought  and  for  effective  action,  for 
eating  and  for  abstinence — all  these  things 
must  have  their  lawful  place  in  the  life  of 
him  whose  "daily  round"  is  to  proceed  with 
[   16  ] 

^appmesfc  antr  ^ucces& 

the  minimum  degree  of  friction,  who  is  to 
get  the  most  of  usefulness,  influence,  and 
joy  out  of  life. 

But  all  this  is  but  the  beginning  of  that 
comprehensive  method  which  embraces  the 
whole  life  and  being.  When  this  smooth 
order  and  logical  consistency  is  extended 
to  the  words  and  actions,  to  the  thoughts 
and  desires,  then  wisdom  emerges  from 
folly,  and  out  of  weakness  comes  power 
sublime.  When  a  man  so  orders  his  mind 
as  to  produce  a  beautiful  working  harmony 
between  all  its  parts,  then  he  reaches  the 
highest  wisdom,  the  highest  efficiency,  the 
highest  happiness. 

But  this  is  the  end;  and  he  who  would 
reach  the  end  must  begin  at  the  beginning. 
He  must  systematize  and  render  logical  and 
smooth  the  smallest  details  of  his  life,  pro- 
ceeding step  by  step  toward  the  finished 
accomplishment.  But  each  step  will  yield 
its  own  particular  measure  of  strength  and 

c  17 1 

Jfounbation  ^tones 

To  sum  up,  method  produces  that 
smoothness  which  goes  with  strength  and 
efficiency.  Discipline  is  method  applied  to 
the  mind.  It  produces  that  calmness  which 
goes  with  power  and  happiness.  Method 
is  working  by  rule;  discipline  is  living  by 
rule.  But  working  and  living  are  not  sepa- 
rate; they  are  but  two  aspects  of  character, 
of  life. 

Therefore,  be  orderly  in  work;  be  ac- 
curate in  speech;  be  logical  in  thought.  Be- 
tween these  and  slovenliness,  inaccuracy, 
and  confusion,  is  the  difference  between  suc- 
cess and  failure,  music  and  discord,  happi- 
ness and  misery. 

The  adoption  of  sound  methods  of  work- 
ing, acting,  thinking, — in  a  word,  of  living, 
is  the  surest  and  safest  foundation  for  sound 
health,  sound  success,  sound  peace  of  mind. 
The  foundation  of  unsound  methods  will 
be  found  to  be  unstable,  and  to  yield  fear 
and  unrest  even  while  it  appears  to  succeed; 
when  failure  comes,  it  is  grievous  indeed. 

[   18   ] 

Crue  Jettons 

Crue  Bttiate 

FOLLOWING  on  Right  Principles  and 
Methods,  come  True  Actions.  One 
who  is  striving  to  grasp  true  principles  and 
work  with  sound  methods  will  soon  come 
to  perceive  that  details  of  conduct  cannot 
be  overlooked, — that,  indeed,  those  details 
are  fundamentally  distinctive  or  creative, 
according  to  their  nature,  and  are,  there- 
fore, of  deep  significance  and  comprehen- 
sive importance;  and  this  perception  and 
knowledge  of  the  nature  and  power  of  pass- 
ing actions  will  gradually  open  and  grow 
within  him  as  an  added  vision,  a  new  revela- 
tion. As  he  acquires  this  insight,  his  prog- 
ress will  be  more  rapid,  his  pathway  in  life 
more  sure,  his  days  more  serene  and  peace- 
ful; in  all  things  he  will  go  the  true  and 
direct  way,  unswayed  and  untroubled  by 
the  external  forces  that  play  around  and 
about  him.     Not  that  he  will  be  indifferent 

[    21     ] 

Jpounbation  Atones  to 

to  the  welfare  and  happiness  of  those  about 
him;  that  is  quite  another  thing;  but  he  will 
be  indifferent  to  their  opinions,  to  their 
ignorance,  to  their  ungoverned  passions. 
By  True  Actions,  indeed,  is  meant  acting 
rightly  toward  others,  and  the  right-doer 
knows  that  actions  in  accordance  with  truth 
are  but  for  the  happiness  of  those  about 
him,  and  he  wTill  do  them  even  though  an 
occasion  may  arise  when  some  one  near  to 
him  may  advise  or  implore  him  to  do  other- 

True  actions  may  easily  be  distinguished 
from  false  by  all  wrho  wish  so  to  distinguish 
in  order  that  they  may  avoid  false  action, 
and  adopt  true.  As  in  the  material  world 
we  distinguish  things  by  their  form,  color, 
size,  etc.,  choosing  those  things  which  we 
require,  and  putting  by  those  things  which 
are  not  useful  to  us,  so  in  the  spiritual  world 
of  deeds,  we  can  distinguish  between  those 
that  are  bad  and  those  that  are  good  by 
their  nature,  their  aim,  and  their  effect,  and 

[     22    ] 

can  choose  and  adopt  those  that  are  good, 
and  ignore  those  that  are  bad. 

In  all  forms  of  progress,  avoidance  of 
the  bad  always  precedes  acceptance  and 
knowledge  of  the  good,  just  as  a  child  at 
school  learns  to  do  its  lessons  right  by  hav- 
ing repeatedly  pointed  out  to  it  how  it  has 
done  them  wrong.  If  one  does  not  know 
what  is  wrong  and  how  to  avoid  it,  how  can 
he  know  what  is  right  and  how  to  practise 
it?  Bad,  or  untrue,  actions  are  those  that 
spring  from  a  consideration  of  one's  own 
happiness  only,  and  ignore  the  happiness  of 
others,  that  arise  in  violent  disturbances  of 
the  mind  and  unlawful  desires,  or  that  call 
for  concealment  in  order  to  avoid  undesir- 
able complications.  Good,  or  true,  actions 
are  those*  that  spring  from  a  consideration 
for  others,  that  arise  in  calm  reason  and 
harmonious  thought  framed  on  moral  prin- 
ciples, or  that  will  not  involve  the  doer  in 
shameful  consequences  if  brought  into  the 
full  light  of  day. 

[  *3  ] 

JFounbattcm  ^tones!  to 

The  right-doer  will  avoid  those  acts  of 
personal  pleasure  and  gratification  which  by 
their  nature  bring  annoyance,  pain,  or  suf- 
fering to  others,  no  matter  how  insignificant 
those  actions  may  appear  to  be.  He  will 
begin  by  putting  away  these;  he  will  gain  a 
knowledge  of  the  unselfish  and  true  by  first 
sacrificing  the  selfish  and  untrue.  He  will 
learn  not  to  speak  or  act  in  anger,  or  envy, 
or  resentment,  but  will  study  how  to  con- 
trol his  mind,  and  will  restore  it  to  calm- 
ness before  acting;  and,  most  important  of 
all,  he  will  avoid,  as  he  would  the  drinking 
of  deadly  poison,  those  acts  of  trickery,  de- 
ceit, double-dealing  in  order  to  gain  some 
personal  profit  or  advantage,  and  which 
lead,  sooner  or  later,  to  exposure  and  shame 
for  the  doer  of  them.  If  a  man  is  prompted 
to  do  a  thing  which  he  needs  to  conceal, 
and  which  he  would  not  lawfully  and 
frankly  defend  if  it  were  examined  of  wit- 
ness, he  should  know  by  that,  that  it  is  a 
wrong  act,  and  therefore  to  be  abandoned 

1 24  ] 

i^appmesisJ  anb  Success 

without  one  further  moment  of  considera- 

The  carrying  out  of  this  principle  of  hon- 
esty and  sincerity  of  action,  too,  will  further 
lead  him  into  such  a  path  of  thoughtfulness 
in  right-doing  as  will  enable  him  to  avoid 
doing  those  things  which  would  involve  him 
in  the  deceptive  practices  of  other  people. 
Before  signing  papers,  or  entering  into  ver- 
bal or  written  arrangements,  or  engaging 
himself  to  others  in  any  way  at  their  re- 
quest, particularly  if  they  be  strangers,  he 
will  first  inquire  into  the  nature  of  the  work 
or  undertaking,  and  so,  enlightened,  he  will 
know  exactly  what  to  do,  and  will  be 
fully  aware  of  the  import  of  his  action.  To 
the  right-doer,  thoughtlessness  is  a  crime. 
Thousands  of  actions  done  with  good  in- 
tent lead  to  disastrous  consequences  because 
they  are  acts  of  thoughtlessness,  and  it  is 
well  said  that  "the  way  to  hell  is  paved 
with  good  intentions."  The  man  of  true 
actions   is,   above   all   things,    thoughtful; 

c  25  ] 

Jfounbatton  J>tonetf  to 

"Be  ye  therefore  serpents  and  harm- 
less as  doves." 

The  term  Thoughtlessness  covers  a  wide 
field  in  the  realm  of  deeds.  It  is  only  by 
increasing  in  thoughtfulness  that  a  man  can 
come  to  understand  the  nature  of  actions, 
and,  can,  thereby,  acquire  the  power  of 
always  doing  that  which  is  right.  It  is  im- 
possible for  a  man  to  be  thoughtful  and  act 
foolishly.  Thoughtfulness  embraces  wis- 

It  is  not  enough  that  an  action  is 
prompted  by  a  good  impulse  or  intention; 
it  must  arise  in  thoughtful  consideration  if 
it  is  to  be  a  true  action;  and  the  man  who 
washes  to  be  permanently  happy  in  himself 
and  a  power  for  good  to  others  must  con- 
cern himself  only  with  true  actions.  UI  did 
it  with  the  best  of  intentions"  is  a  poor 
excuse  from  one  who  has  thoughtlessly 
involved  himself  in  the  wrong-doing  of 
others.  His  bitter  experience  should  teach 
him  to  act  more  thoughtfully  in  the  future. 

[  26  ] 

^appmesfc  anb  ^ntccesK 

True  actions  can  only  spring  from  a  true 
mind;  and  therefore  while  a  man  is  learning 
to  distinguish  and  choose  between  the  false 
and  the  true,  he  is  correcting  and  perfecting 
his  mind,  and  is  thereby  rendering  it  more 
harmonious  and  felicitous,  more  efficient 
and  powerful.  As  he  acquires  the  "inner 
eye"  to  clearly  distinguish  the  right  in  all 
the  details.of  life,  and  the  faith  and  knowl- 
edge to  do  it,  he  will  realize  that  he  is  build- 
ing the  house  of  his  character  and  life  upon 
a  rock  which  the  winds  of  failure  and  the 
storms  of  persecution  can  never  undermine. 

c  27 1 

QCtm  >£peecfi 

TRUTH  is  known  by  practice  only. 
Without  sincerity  there  can  be  no 
knowledge  of  Truth;  and  true  speech  is  the 
beginning  of  all  sincerity.  Truth  in  all  its 
native  beauty  and  original  simplicity  con- 
sists in  abandoning  and  not  doing  all  those 
things  which  are  untrue,  and  in  embracing 
and  doing  all  those  things  which  are  true. 
True  speech  is  therefore  one  of  the  ele- 
mentary beginnings  in  the  life  of  Truth. 
Falsehood,  and  all  forms  of  deception; 
slander  and  all  forms  of  evil-speaking— 
these  must  be  totally  abandoned  and  abol- 
ished before  the  mind  can  receive  even  a 
small  degree  of  spiritual  enlightenment. 
The  liar  and  slanderer  is  lost  in  darkness; 
so  deep  is  his  darkness  that  he  cannot  dis- 
tinguish between  good  and  evil,  and  he  per- 
suades himself  that  his  lying  and  evil-speak- 
ing are  necessary  and  good,  that  he  is  there- 
by protecting  himself  and  other  people. 

c  31  ] 

ifounbatton  ^>tonza  to 

Let  the  would-be  student  of  "higher 
things"  look  to  himself  and  beware  of  self- 
delusion.  If  he  is  given  to  uttering  words 
that  deceive,  or  to  speaking  evil  of  others 
— if  he  speaks  in  insincerity,  envy,  or  mal- 
ice— then  he  has  not  yet  begun  to  study 
higher  things.  He  may  be  studying  meta- 
physics, or  miracles,  or  psychic  phenomena, 
or  astral  wonders — he  may  be  studying  how 
to  commune  wTith  invisible  beings,  to  travel 
invisibly  during  sleep,  or  to  produce  curious 
phenomena — he  may  even  study  spirituality 
theoretically  and  as  a  mere  book  study,  but 
if  he  is  a  deceiver  and  a  back-biter,  the 
higher  life  is  hidden  from  him.  For  the 
higher  things  are  these — uprightness,  sin- 
eerily,  innocence,  purity,  kindness,  gentle- 
ness,  faithfulness,  humility,  patience,  pity, 
sympathy,  self-sacrifice,  joy,  goodwill,  love 
— and  he  who  would  study  them,  know 
them,  and  make  them  his  own,  must  prac- 
tise them,  there  is  no  other  way. 

Lying  and  evil-speaking  belong  to  the 

1 32  ] 

^appineste  anb  g>utttti& 

lowest  forms  of  spiritual  ignorance,  and 
there  can  be  no  such  thing  as  spiritual  en- 
lightenment while  they  are  practised.  Their 
parents  are  selfishness  and  hatred. 

Slander  is  akin  to  lying,  but  it  is  even 
more  subtle,  as  it  is  frequently  associated 
with  indignation,  and  by  assuming  more 
successfully  the  appearance  of  truth,  it  en- 
snares many  who  would  not  tell  a  deliberate 
falsehood.  For  there  are  two  sides  to  slan- 
der— there  is  the  making  or  repeating  of  it, 
and  there  is  the  listening  to  it  and  acting 
upon  it.  The  slanderer  would  be  powerless 
without  a  listener.  Evil  words  require  an 
ear  that  is  receptive  to  evil  in  which  they 
may  fall,  before  they  can  flourish;  there- 
fore he  who  listens  to  a  slander,  who  be- 
lieves it,  and  allows  himself  to  be  influenced 
against  the  person  whose  character  and 
reputation  are  defamed,  is  in  the  same  posi- 
tion as  the  one  who  framed  or  repeated  the 
evil  report.  The  evil-speaker  is  a  positive 
slanderer;  the  evil-listener  is  a  passive  slan- 

[  33  ] 

ifounbatton  g>tont&  to 

derer.      The  two   are   co-operators   in   the 
propagation  of  evil. 

Slander  is  a  common  vice  and  a  dark  and 
deadly  one.  An  evil  report  begins  in  igno- 
rance, and  pursues  its  blind  way  in  dark- 
ness. It  generally  takes  its  rise  in  a  mis- 
understanding. Some  one  feels  that  he,  or 
she,  has  been  badly  treated,  and,  filed  with 
indignation  and  resentment,  unburdens  him- 
self to  his  friends  and  others  in  vehement 
language,  exaggerating  the  enormity  of  the 
supposed  offence  on  account  of  the  feeling 
of  injury  by  which  he  is  possessed;  his  lis- 
teners, without  hearing  the  other  person's 
version  of  wrhat  has  taken  place,  and  on  no 
other  proof  than  the  violent  words  of  an 
angry  man  or  woman,  become  cold  in  their 
attitude  toward  the  one  spoken  against, 
and  repeat  to  others  what  they  have  been 
told,  and  as  such  repetition  is  always  more 
or  less  inaccurate,  a  distorted  and  altogether 
untrue  report  is  soon  passing  from  mouth 
to  mouth. 

[  34  ] 

It  is  because  slander  is  such  a  common 
vice  that  it  can  work  the  suffering  and  in- 
jury that  it  does.  It  is  because  so  many  (not 
deliberate  wrong-doers,  and  unconscious  of 
the  nature  of  the  evil  into  which  they  so 
easily  fall)  are  ready  to  allow  themselves 
to  be  influenced  against  one  whom  they  have 
hitherto  regarded  as  honorable,  that  an  evil 
report  can  do  its  deadly  work.  Yet  its  work 
is  only  amongst  those  who  have  not  alto- 
gether acquired  the  virtue  of  true  speech, 
the  cause  of  which  is  a  truth-loving  mind. 
When  one  who  has  not  entirely  freed  him- 
self from  repeating  or  believing  an  evil 
report  about  another,  hears  of  an  evil 
report  about  himself,  his  mind  becomes 
aflame  with  burning  resentment,  his  sleep 
is  broken  and  his  peace  of  mind  is  de- 
stroyed. He  thinks  the  cause  of  all  his 
suffering  is  in  the  other  man  and  what  that 
man  has  said  about  him,  and  is  ignorant  of 
the  truth  that  the  root  and  cause  of  his  suf- 
fering lies  in  his  own  readiness  to  believe 

[  35  ] 

ifounbation  Atones;  to 

an  evil  report  about  another.  The  virtuous 
man — he  who  has  attained  to  true  speech, 
and  whose  mind  is  sealed  against  even  the 
appearance  of  evil-speaking — cannot  be  in- 
jured and  disturbed  about  any  evil  reports 
concerning  himself;  and  although  his  repu- 
tation may  for  a  time  be  stained  in  the 
minds  of  those  who  are  prone  to  suggestions 
of  evil,  his  integrity  remains  untouched  and 
his  character  unsoiled;  for  no  one  can  be 
stained  by  the  evil  deeds  of  another,  but 
only  by  his  own  wrong-doing.  And  so, 
through  all  misrepresentation,  misunder- 
standing, and  contumely,  he  is  untroubled 
and  unrevengeful;  his  sleep  is  undisturbed, 
and  his  mind  remains  in  peace. 

True  speech  is  the  beginning  of  a  pure, 
wise  and  well-ordered  life.  If  one  would 
attain  to  purity  of  life,  if  he  would  lessen 
the  evil  and  suffering  of  the  world,  let  him 
abandon  falsehood  and  slander  in  thought 
and  word,  let  him  avoid  even  the  appear- 
ance of  these  things,  for  there  are  no  lies 

[  36  ] 

happiness  anb  Success 

and  slanders  so  deadly  as  those  which  are 
half-truths,  and  let  him  not  be  a  participant 
in  evil-speaking  by  listening  to  it.  Let  him 
also  have  compassion  on  the  evil-speaker, 
knowing  how  such  a  one  is  binding  himself 
to  suffering  and  unrest;  for  no  liar  can  know 
the  bliss  of  Truth;  no  slanderer  can  enter 
the  kingdom  of  peace. 

By  the  words  which  he  utters  is  a  man's 
spiritual  condition  declared;  by  these  also 
is  he  finally  and  infallibly  adjudged,  for  as 
the  Divine  Master  of  the  Christian  world 
has  declared: — "By  thy  words  shalt  thou 
be  justified,  and  by  thy  words  shalt  thou 
be  condemned." 

[  37  ] 


TO  be  equally  minded  is  to  be  peace- 
fully minded,  for  a  man  cannot  be 
said  to  have  arrived  at  peace  who  allows 
his  mind  to  be  disturbed  and  thrown  off  the 
balance  by  occurrences. 

The  man  of  wisdom  is  dispassionate,  and 
meets  all  things  with  the  calmness  of  a  mind 
in  repose  and  free  from  prejudice.  He  is 
not  a  partisan,  having  put  away  passion, 
and  he  is  always  at  peace  with  himself  and 
the  world,  not  taking  sides  nor  defending 
himself,  but  sympathizing  with  all. 

The  partisan  is  so  convinced  that  his  own 
opinion  and  his  own  side  are  right,  and  all 
that  goes  contrary  to  them  is  wrong,  that 
he  cannot  think  there  is  any  good  in  the 
other  opinion  and  the  other  side.  He  lives 
in  a  continual  fever  of  attack  and  defence, 
and  has  no  knowledge  of  the  quiet  peace 
of  an  equal  mind. 

[  41  ] 

Jfounbatton  gtonti  to 

The  equal-minded  man  watches  himself 
in  order  to  check  and  overcome  even  the 
appearance  of  passion  and  prejudice  in  his 
mind,  and  by  so  doing  he  develops  sym- 
pathy for  others,  and  comes  to  understand 
their  position  and  particular  state  of  mind; 
and  as  he  comes  to  understand  others,  he 
perceives  the  folly  of  condemning  them  and 
opposing  himself  to  them.  Thus  there 
grows  up  in  his  heart  a  divine  charity  wrhich 
cannot  be  limited,  but  which  is  extended 
to  all  things  that  live  and  strive  and  suffer. 

When  a  man  is  under  the  sway  of  passion 
and  prejudice  he  is  spiritually  blind.  Seeing 
nothing  but  good  in  his  own  side,  and  noth- 
ing but  evil  in  the  other,  he  cannot  see  any- 
thing as  it  really  is,  not  even  his  own  side; 
and  not  understanding  himself,  he  cannot 
understand  the  hearts  of  others,  and  thinks 
it  is  right  that  he  should  condemn  them. 
Thus  there  grows  up  in  his  heart  a  dark 
hatred  for  those  who  refuse  to  see  with  him 
and  who  condemn  him  in  return,   he  be- 

c  42  ] 

comes  separated  from  his  fellow-men,  and 
confines  himself  to  a  narrow  torture-cham- 
ber of  his  own  making. 

Sweet  and  peaceful  are  the  days  of  the 
equal-minded  man,  fruitful  in  good,  and 
rich  in  manifold  blessings.  Guided  by  wis- 
dom, he  avoids  those  pathways  which  lead 
down  to  hatred  and  sorrow  and  pain,  and 
takes  those  which  lead  up  to  love  and  peace 
and  bliss.  The  occurrences  of  life  do  not 
trouble  him,  nor  does  he  grieve  over  those 
things  which  are  regarded  by  mankind  as 
grievous,  but  which  must  befall  all  men  in 
the  ordinary  course  of  nature.  He  is  neither 
elated  by  success  nor  cast  down  by  failure. 
He  sees  the  events  of  his  life  arrayed  in 
their  proper  proportions,  and  can  find  no 
room  for  selfish  wishes  or  vain  regrets,  for 
vain  anticipations  and  childish  disappoint- 

And  how  is  this  equal-mindedness — this 
blessed  state  of  mind  and  life — acquired? 
Only  by  overcoming  one's  self,   only  by 

[  43  ] 

iFounbation  g>t(mt& 

purifying  one's  own  heart,  for  the  purifica- 
tion of  the  heart  leads  to  unbiassed  compre- 
hension, unbiassed  comprehension  leads 
to  equal-mindedness,  and  equal-mindedness 
leads  to  peace.  The  impure  man  is  swept 
helplessly  away  on  the  waves  of  passion; 
the  pure  man  guides  himself  into  the  harbor 
of  rest.  The  fool  says,  "I  have  an  opin- 
ion" ;  the  wise  man  goes  about  his  business. 

[  44  ] 

<0oob  ftesmlte 

O&oob  dtesulte 

A  CONSIDERABLE  portion  of  the 
happenings  of  life  come  to  us  with- 
out any  direct  choosing  on  our  part,  and 
such  happenings  are  generally  regarded  as 
having  no  relation  to  our  will  or  character, 
but  as  appearing  fortuitously,  as  occurring 
without  a  cause.  Thus  one  is  spoken  of  as 
being  "lucky,"  and  another  "unlucky,"  the 
inference  being  that  each  has  received  some- 
thing which  he  never  earned,  never  caused. 
Deeper  thought  and  a  clearer  insight  into 
life  convince  us,  however,  that  nothing 
happens  without  a  cause,  and  that  cause  and 
effect  are  always  related  in  perfect  adjust- 
ment and  harmony.  This  being  so,  every 
happening  directly  affecting  us  is  intimately 
related  to  our  own  will  and  character,  is, 
indeed,  an  effect  justly  related  to  a  cause 
having  its  seat  in  our  consciousness.  In  a 
word,  involuntary  happenings  of  life  are 

[  47  ] 

ifotmbation  ^tonesf  to 

the  results  of  our  own  thoughts  and  deeds. 
This,  I  admit,  is  not  apparent  on  the  sur- 
face, but  what  fundamental  law,  even  in 
the  physical  universe,  is  so  apparent?  If 
thought,  investigation,  and  experiment  are 
necessary  to  the  discovery  of  the  principles 
which  relate  one  material  atom  to  another, 
even  so  are  they  imperative  to  the  percep- 
tion and  understanding  of  the  mode  of 
action  which  relate  one  mental  condition 
to  another;  and  such  modes,  such  laws,  are 
known  by  the  right-doer,  by  him  who  has 
acquired  an  understanding  mind  by  the 
practice  of  true  actions. 

We  reap  as  we  sow.  Those  things  which 
come  to  us,  though  not  by  our  own  choos- 
ing, are  by  our  causing.  The  drunkard  did 
not  choose  the  delirium  tremens  or  insanity 
which  overtook  him,  but  he  caused  it  by  his 
own  deeds.  In  this  case  the  law  is  plain 
to  all  minds,  but  where  it  is  not  so  plain, 
it  is  none  the  less  true.  Within  ourselves 
is  the  deep-seated  cause  of  all  our  suffer- 

c  48  ] 

ings,  the  spring  of  all  our  joys.  Alter  the 
inner  world  of  thoughts,  and  the  outer 
world  of  events  will  cease  to  bring  you  sor- 
row; make  the  heart  pure,  and  to  you  all 
things  will  be  pure,  all  occurrences  happy 
and  in  true  order. 

M  Within  yourselves  deliverance  must  besought, 
Each  man  his  prison  makes. 
Each  hath  such  lordship  as  the  loftiest  ones; 
Nay,  for  with  Powers  above,  around, 
As  with  all  flesh  and  whatsoever  lives, 
Act  maketh  joy  or  woe." 

Our  life  is  good  or  bad,  enslaved  or  free, 
according  to  its  causation  in  our  thoughts, 
for  out  of  these  thoughts  spring  all  our 
deeds ;  and  from  these  deeds  come  equitable 
results.  We  cannot  seize  good  results  vio- 
lently, like  a  thief,  and  claim  and  enjoy 
them,  but  we  can  bring  them  to  pass  by 
setting  in  motion  the  causes  within  our- 

Men  strive  for  money,  sigh  for  happi- 

[  49  ] 

ifounbatton  ^toneg  to 

ness,  and  would  gladly  possess  wisdom,  yet 
fail  to  secure  these  things,  while  they  see 
others  to  whom  these  blessings  appear  to 
come  unbidden.  The  reason  is  that  they 
have  generated  causes  which  prevent  the 
fulfilment  of  their  wishes  and  efforts. 

Each  life  is  a  perfectly  woven  net-work 
of  causes  and  effects,  of  efforts  (or  lack  of 
efforts)  and  results,  and  good  results  can 
only  be  reached  by  initiating  good  efforts, 
good  causes.  The  doer  of  true  actions,  who 
pursues  sound  methods  grounded  on  right 
principles,  will  not  need  to  strive  and  strug- 
gle for  good  results;  they  will  be  there  as 
the  effects  of  his  righteous  rule  of  life.  He 
will  reap  the  fruit  of  his  own  actions  and 
the  reaping  will  be  in  gladness  and  peace. 

This  truth  of  sowing  and  reaping  in  the 
moral  sphere  is  a  simple  one,  yet  men  are 
slow  to  understand  and  accept  it.  We 
have  been  told  by  a  Wise  One  that  "the 
children  of  darkness  are  wiser  in  their  day 
than  the  children  of  light,"  and  who  would 

[  50  ] 

^apptnegs  anb  Success; 

expect,  in  the  material  world,  to  reap  and 
eat  where  he  had  not  sown  and  planted? 
Or  who  would  expect  to  reap  wheat  in  the 
field  where  he  had  sown  tares,  and  would 
fall  to  weeping  and  complaining  if  he  did 
not?  Yet  this  is  just  what  men  do  in  the 
spiritual  field  of  mind  and  deed.  They  do 
evil,  and  expect  to  get  from  it  good,  and 
when  the  bitter  harvesting  comes  in  all  its 
ripened  fulness,  they  fall  into  despair,  and 
bemoan  the  hardness  and  injustice  of  their 
lot,  usually  attributing  it  to  the  evil  deeds 
of  others,  refusing  even  to  admit  the  possi- 
bility of  its  cause  being  hidden  in  them- 
selves, in  their  own  thoughts  and  deeds. 
The  children  of  light — -those  who  are 
searching  for  the  fundamental  principles 
of  right  living  with  a  view  to  making  them- 
selves into  wise  and  happy  beings — must 
train  themselves  to  observe  this  law  of  cause 
and  effect  in  thought,  word  and  deed,  as 
implicitly  and  obediently  as  the  gardener 
obeys  the  law  of  sowing  and  reaping.    He 

[  51 1 

ipounbattou  J>tones(  to 

does  not  even  question  the  law;  he  recog- 
nizes and  obeys  it.  When  the  wisdom  which 
he  instinctively  practises  in  his  garden,  is 
practised  by  men  in  the  garden  of  their 
minds — when  the  law  of  the  sowing  of 
deeds  is  so  fully  recognized  that  it  can  no 
longer  be  doubted  or  questioned — then  it 
will  be  just  as  faithfully  followed  by  the 
sowing  of  those  actions  which  will  bring 
about  a  reaping  of  happiness  and  well-be- 
ing for  all.  As  the  children  of  matter 
obey  the  laws  of  matter,  so  let  the  chil- 
dren of  spirit  obey  the  laws  of  spirit,  for 
the  law  of  matter  and  the  law  of  spirit  are 
one;  they  are  but  two  aspects  of  one 
thing;  the  outworking  of  one  principle  in 
opposite  directions. 

If  we  observe  right  principles  or  causes, 
wrong  effects  cannot  possibly  accrue.  If  we 
pursue  sound  methods,  no  shoddy  thread 
can  find  its  way  into  the  wTeb  of  our  life,  no 
rotten  brick  enter  into  the  building  of  our 
character  to  render  it  insecure;  and  if  we  do 

[  52  ] 

^appinegs;  anb  &uat&& 

true  actions,  what  but  good  results  can 
come  to  pass;  for  to  say  that  good  causes 
can  produce  bad  effects  is  to  say  that  nettles 
can  be  reaped  from  a  sowing  of  corn. 

He  who  orders  his  life  along  the  moral 
lines  thus  briefly  enunciated,  will  attain  to 
such  a  state  of  insight  and  equilibrium  as 
to  render  him  permanently  happy  and  per- 
ennially glad ;  all  his  efforts  will  be  season- 
ably planted;  all  the  issues  of  his  life  will 
be  good,  and  though  he  may  not  become  a 
millionaire — as  indeed  he  will  have  no  de- 
sire to  become  such — he  will  acquire  the 
gift  of  peace,  and  true  success  will  wait 
upon  him  as  its  commanding  master* 

[  53  1 









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